Anyone with a pulse and half a brain knows that work sucks. From comics like Dilbert to cult classics such as Office Space and Fight Club, the 9-5 grind has long inspired despair and twisted gallows humor. However, one doesn’t have to be a pop culture expert to know that people hate their jobs. Just take a gander at polls, which show that a whopping 13% (!) of employees around the world are engaged at work. I imagine that if these polls only measured the attitudes of regular workers and omitted top managers and independent entrepreneurs, that percentage would be even lower. Of course, these numbers are hardly surprising, since anyone who enjoys waking up early every day and commuting to work is clearly nuts.
“Whenever I’ve developed an enthusiasm, I’ve always been curious in what debunks my enthusiasm… when I got interested in Judaism I became interested in those books that were most damaging to Judaism… when I was a Christian I became interested in what debunks Christianity… when I was a Capitalist I became interested in Communism… this is the way I’ve always lived my life, I realize that to everyone else it seems schizophrenic and wildly contradictory and impossible to put together…[it’s] just the way I investigate everything.”
— Luke Ford in Stark Truth TV’s new documentary “Supply”
Luke Ford has been many different things in his 52 years; so many so that it is impossible to keep them all in your head at once. He might be well described as porn journalist turned alt-right journalist who, all the while, has remained a steadfast convert to Orthodox Judaism, but this description would leave out other distinct flavors: Luke’s being Australian, his background as the “son of a preacher man”, his devotion to the Alexander technique and other ergonomic endeavors, not to mention his interest in psychology and 12-step work.
Perhaps the most catch-all way to describe Luke, though–other than as a man at life-long war with his own narcissism– is as an investigator: a seeker of truth, who tends to position himself as close to the source as possible. While some of us are interested in Jewish spirituality from afar Luke put on the Kippah and Tzittzit himself, and moved to the Pico-Robertson neighborhood of Los Angelas: one of the city’s two hearts of Orthodox Judaism. While we’ve all found ourselves enticed by pornography, Luke has the distinction of actually having immersed himself in the industry for a decade, interviewing hundreds of performers and producers, and even directing a porno himself. And of course, while if you’re reading this blog you likely have interest in the alt-right, chances are you have not explored it as up-close-and-personal as Luke, whose daily livestream has featured virtually every major figure in the movement.
I spent an afternoon with Robert Stark in the podcaster’s hometown of Santa Barbara, California.
I arrive at his place around 1:00 PM: a magnificent vaporwave mansion in the Santa Barbara Hills, overlooking the city below. It is amazing to think that it is from here that Robert has recorded hundreds of interviews with fringe celebrities ranging from deplorables like Richard Spencer and Greg Johnson to oddballs like Xiu Xiu lead singer Jamie Stewart, and Leisure Suit Larry creator Al Lowe…
In the 1980’s, the San Fernando Valley was known as “America’s Suburb” (think the original Karate Kid and Fast Times at Ridgemont High). It has come a long way downhill, at least from a middle class perspective. LA’s stark income inequality is as visible here as anywhere else, with neighborhoods populated almost entirely by immigrants planted right next to wealthy, gated communities. The white middle class that once called the valley home have long since fled to nearby Santa Clarita. Here I’ve captured some of the destitution of Van Nuys Boulevard, moving into the neon of the relatively prosperous Ventura Boulevard.
“The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.”
― Fyodor Dostoyevsky, The Brothers Karamazov
In the months since my red-pilling, I have spent a great deal of time considering what it means to be “alt-left”. Normies may assume, like Trump , that the alt-left is simply the apparent opposite of the alt-right, and use it to describe groups like Antifa or Black Block, while some on the left, such as Swiss intellect Heinzi Freinacht,would adopt the term to describe a metamodern turn in leftist thought. The former definition I feel confident in calling a mistake, as it arises simply from the error of taking “alt” to be synonymous with “far” while the latter I find extremely interesting and intend to explore more thoroughly at a later point (I expect it has plenty of common ground with my own views, even if it places itself more squarely in lineage with the left); but the definition of “alt-left” I, for a number of reason, take as my own comes from those who first coined it– bloggers in the orbit of Robert Stark’s Podcast The Stark Truth, namely, Robert Lindsay, Francis Nally, and Brandon Adamson. To these bloggers, the alt-left represents less something separate from the broader alt-right as a niche within it: “The Left of the Alt-Right”, as Brandon Adamson subtitles his website Altleft.com. Yet even with this baseline definition in place, the term is still nebulous, with Lindsay calling himself a “liberal race realist”, and Adamson and Nally each having their own visions.
I ended my last post imagining a Politics as to the Alt-Right as New Wave was to Punk, a politics with a returned emphasis on beauty and creativity to follow a destructive, Dionysian splurge; a politics of renaissance and renewal. This I referred to as the hard-work of recreating, or replacing, the institutions eroded by liberalism.
In broad strokes, what is my vision for this reconstruction?
All hegemonic systems of value have an expiration date, and that of liberal universalism is fast approaching.
For decades the liberal crusade for equality went about deconstructing every institution with which the average person could orient their Identity, calling into question the unstated premises at the heart of these institutions, and highlighting their “myth” character, as well as the inequality masked or “naturalized” by those premises– preferring a “nurture over nature” explanation of every hierarchy existing within society. Its late and final stage– cultural-Marxist, millennial, “SJW”, Identity politics– brings the universalist doctrine into a totalitarianism by extending its egalitarian logic to the fullest extreme, suggesting every inequality is the result of a “social construct”, and vowing to “deconstruct” such inequality wherever it can possibly find it. In doing so it has brought to the West a pandemic crisis of gender, sexual, racial, and national identity, responses to which we should only expect to grow more volatile and polarized.